Dont Let Yourself Be Upset by the Sutra, rather Upset the Sutra Yourself Chapter 25


26 August 1979 pm in Chuang Tzu Auditorium

Prem Maria. Prem means love; maria means rebellion. Love is the greatest rebellion because it is rebellion against the head, rebellion against logic, rebellion against all that is mundane. Love means entering into the temple of the heart. One has to renounce the head. Love means entering into the world of paradox. One has to drop the whole logical structure of the mind. It is not a political rebellion, it is a spiritual rebellion. You are not fighting against somebody outside you, you are fighting with something inside you, something that has been implanted by the society. It comes from the outside but now it is no more outside, it is inside you. It has become your head, your mind, your ego. Rebel against all that has come from the outside. Throw it back and remain totally with that which is purely of the inside. That's what sannyas is all about: living life from within, utterly from within... not living life under the influence of others, not living life as a slave, not living life following the commandments of the state and the church, but listening to one's own heart and going with it wherever it leads, and it always leads to God. Deva Naomi. Deva means divine; naomi means sweetness. Man has the potential either to be utterly bitter or to be absolutely sweet. There are negative qualities which can make your life very bitter for yourself and for others, and there are positive qualities which can transform you into a blessing to yourself and a blessing to the world. And unless man consciously chooses, he remains negative. That is something very significant to be remembered: without choosing you are bound to remain negative. Not to choose means choosing

negativity, because that is our animal heritage. It is already there, it need not be chosen. We have been carrying it for centuries, for many many lives. So if you don't choose consciously you are bound to remain trapped with the negative: anger, greed, lust, possessiveness. But if you choose, the same energy that becomes bitter becomes sweetness. There are not two energies in life; we are given only one energy ­ but the energy can be transformed, transmuted. The higher you go, the subtler it becomes; the lower you go, the grosser it becomes. All negative qualities are gross, heavy. They function under the law of gravitation; they gravitate towards the earth. And all positive qualities are light: they have wings. They function under a totally different law called, in ancient wisdom schools, the law of levitation. It is against gravitation: it uplifts you. So start choosing. Don't remain accidental any more. Let life become a movement towards a certain direction. Slowly slowly the mist disappears, the confusion is gone; things become clear. To have direction is to be a sannyasin. To be directed towards God is to be a sannyasin. The arrow moving towards the ultimate, that's what sannyas is. You have been searching for your whole life, and you have been working, trying, on your own, but now the right moment has come when help from the beyond can become available to you. You have done the homework, now sannyas is going to become a turning point, a one-hundred-eighty-degree turn. And remember, now that this is your home, sooner or later you have to be here, I will need you here. Good, Naomi. Deva Klaus. Deva means god; klaus means victory ­ God's victory. From this moment you have to surrender; let God be victorious. Ordinarily everybody is trying to be victorious. The ego wants to conquer, it wants to conquer the whole world. Sannyas means changing your whole style of life, not being interested in conquering any more; on the contrary, immensely fascinated by surrendering. But the moment you surrender and God becomes victorious a paradox is realized, because in God's victory is your victory. In the so-called victory of the ego you are really defeated, you are not victorious. An Alexander dies a beggar; only a Buddha dies like an emperor. Jesus dies like an emperor; although the crown that he is wearing on the cross is made of thorns, still he dies like an emperor. The last words that he utters are "Let thy kingdom come, let thy will be done." That is his absolute surrender; in that surrender he is victorious. Sannyas has to be a cross to you. You have to die to be reborn, you have to surrender to be victorious, you have to annihilate yourself for God to be. Deva Karin. Deva means divine; karin means purity. Man remains essentially pure. All impurity is only on the surface. The center is always in God; only our circumference is in the world. The circumference can gather dust; it does. If we become identified too much with the circumference, if we start thinking that "We are only this," then we become impure... because of the idea. Otherwise our innermost core always remains pure. It is intrinsically pure, there is no way to make it impure.

So the question is not for a sannyasin to become pure; the question is how to know the inner purity that is already there. And once you have known it the circumference automatically starts becoming pure, because then the circumference starts being dominated, possessed by the center. Ordinarily it is the circumference which is dominating, and the center we have completely forgotten about. Once the center and its immense purity is known, that purity starts filtering out to your circumference, that light starts spreading. It becomes an aura around you. Purity is already there; it has not to be achieved, only recognized. Hence my insistence is not on changing your character but on helping you to meditate so that you can become acquainted with who you are. You are already pure. You are already in paradise ­ it is just that you have fallen asleep. Anand Jorg. Anand means bliss; jorg means a farmer. Once a farmer asked Buddha, "Why don't you do something? I cultivate the land, I create something; you simply sit under the tree with closed eyes, doing nothing. I have been watching you ­ people come to you, you talk to them or sometimes they sit silently by your side. Why don't you do something?" The poor farmer was naturally curious; he had been watching Buddha sitting under a tree just by the side of his farm, with people coming, going, and no visible work happening. Buddha said, "Can't you see that I am also a farmer? Can't you recognize me? ­ although my farm is of a different quality, on a different plane? I grow the crop of bliss, I sow the seeds of bliss. The people who come around and who sit silently, or to whom sometimes I talk ­ they are my work. I am sowing seeds: seeds in people's consciousness, seeds of bliss. In the right season they will bloom. And look into my eyes: I have bloomed, I have cultivated my inner soil, my soul; now it is full of flowers!" And it is said that the farmer recognized him. He looked into Buddha's eyes, surrendered to Buddha, became a sannyasin. He said, "Then I have been wasting my life unnecessarily. You are the true farmer; I am the false one." This is the meaning of your name: be a farmer of bliss. Become available to me so that I can sow the seeds of bliss in you. Ramdeva. Ram is one of the names of God. There are many names of God, but all names are just arbitrary because in reality God is nameless. He is formless, so any name can do. You can call him God, you can call him Allah, you can call him Ram; it does not make any difference. But giving you the name Ramdeva has a significance: the significance is that it will remind you again and again that you are God. A constant hammering is needed, that you are God... because you are. Just a few layers of dust, of rubbish, have to be thrown out. Your godliness is like water running underneath the earth. You have to dig a well: once you have Removed the earth that is in between you and the water current, the

water will be available. God is an undercurrent in everyone, but there are layers and layers of earth and rocks and stones; they have to be removed. The whole work of a religious person is that of removal. God has not to be found; only the barriers have to be removed. Hence it is simple in a way: we are not to go anywhere, we have just to search for the barriers and drop them. Once all barriers are removed, God is revealed. You never encounter God as the other ­ no, never. God is never an object: he is revealed as your subjectivity, as your interiority. Deva Premal. Deva means divine; premal means loving ­ divinely loving. There are three kinds of love. One is animal love: one simply wants and wants and wants, one is not willing to give anything. It is an exploitation of the other. Then there is human love, which is mutual give and take: you give but you get something in return. It is a mutual exploitation: you exploit the other, the other exploits you. But it is better than the animal. The animal simply exploits the other, the animal is not interested in giving at all. Human love has something human in it; it is a sharing. Then the third is divine love. It only knows how to give. It never thinks of getting anything in return, it is the sheer joy of giving. Much comes back, a millionfold, but that is not the point at all. The divine lover only knows how to give. My sannyasins have to become divine lovers, because the moment you know how to give and you know how to enjoy giving itself, you have come to know what prayer is.

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